## Bava Kamma Daf 119a

###### Bava Kamma 119a:1
[Bava Kamma 119a:1](https://torahapp.org/share/book/Bava%20Kamma/r/119a:1)

מִדְּאָמַר ״בְּכׇל מָקוֹם״, שְׁמַע מִינַּהּ אַסֵּיפָא קָאֵי, וּלְקוּלָּא! שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
**From** the fact **that he stated** that four or five animals may **always** be purchased, **conclude from it** that Rabbi Yehuda’s statement **is referring to the latter clause, and** his statement is a **leniency.** The Gemara affirms: **Conclude from it** that Rabbi Yehuda intended his statement as a leniency.


###### Bava Kamma 119a:2
[Bava Kamma 119a:2](https://torahapp.org/share/book/Bava%20Kamma/r/119a:2)

וְלֹא מִשּׁוֹמְרֵי פֵירוֹת כּוּ׳. רָבָא זָבֵין שְׁבִישָׁתָא מֵאֲרִיסָא. אֲמַר לֵיהּ אַבָּיֵי, וְהָא תְּנַן: וְלֹא מִשּׁוֹמְרֵי פֵירוֹת – עֵצִים וּפֵירוֹת! אֲמַר לֵיהּ: הָנֵי מִילֵּי בְּשׁוֹמֵר, דְּלֵית לֵיהּ בְּגוּפָא דְאַרְעָא מִידֵּי; אֲבָל אָרִיס, דְּאִית לֵיהּ בְּגַוֵּויהּ – אֵימָא מִדְּנַפְשֵׁיהּ קָא מְזַבֵּין.

**William Davidson Edition - English:**
§ The mishna teaches: **And** similarly, one may **not** purchase wood and produce **from produce watchmen.** The Gemara relates that **Rava purchased grapevine branches from a sharecropper. Abaye said to him: But didn’t we learn** in the mishna: **And** similarly, one may **not** purchase **wood and produce from produce watchmen?** The same *halakha* should apply with regard to a sharecropper, who, like a watchman, is not the owner of the produce. Rav **said to him: This statement applies** only **with regard to a watchman, as he has no** share **at all in the land itself. But** with regard to **a sharecropper, who does have** a share **in it, say: He is selling** merchandise **from his own** share of the land. Since it is plausible that the sharecropper is selling his own property, it is permitted to buy it from him.


###### Bava Kamma 119a:3
[Bava Kamma 119a:3](https://torahapp.org/share/book/Bava%20Kamma/r/119a:3)

תָּנוּ רַבָּנַן: שׁוֹמְרֵי פֵירוֹת – לוֹקְחִין מֵהֶן כְּשֶׁהֵן יוֹשְׁבִין וּמוֹכְרִין, וְהַסַּלִּין לִפְנֵיהֶם, וְטוּרְטָנֵי לִפְנֵיהֶם. וְכוּלָּן שֶׁאָמְרוּ: ״הַטְמֵן״ – אָסוּר. לוֹקְחִין מֵהֶן מִפֶּתַח הַגִּינָּה, אֲבָל לֹא מֵאֲחוֹרֵי הַגִּינָּה.

**William Davidson Edition - English:**
The Gemara cites a *baraita* which discusses purchasing items from watchmen: **The Sages taught** (*Tosefta* 11:8): With regard to **produce watchmen, one may purchase** produce **from them when they are sitting and selling** the produce, **and the baskets are before them and the scales [*veturtanei*] are before them,** as in these circumstances it is reasonable to assume that they are not selling stolen merchandise. **But** in **all** cases **where they said** to the buyer: **Conceal** your purchase, it is **prohibited** to purchase from them, as there is good reason to suspect that the merchandise is stolen. The *baraita* adds: **One may purchase from** a watchman **from the entrance of the garden, but not from the back of the garden,** because if the produce is being sold inconspicuously, there is a concern that it might have been stolen.


###### Bava Kamma 119a:4
[Bava Kamma 119a:4](https://torahapp.org/share/book/Bava%20Kamma/r/119a:4)

אִיתְּמַר: גַּזְלָן, מֵאֵימַת מוּתָּר לִקְנוֹת הֵימֶנּוּ? רַב אָמַר: עַד שֶׁתְּהֵא רוֹב מִשֶּׁלּוֹ, וּשְׁמוּאֵל אָמַר: אֲפִילּוּ מִיעוּט שֶׁלּוֹ.

**William Davidson Edition - English:**
§ Having discussed the *halakha* pertaining to suspected theft, the Gemara proceeds to examine the *halakha* pertaining to purchasing items from a known robber. **It was stated:** With regard to **a robber, from when is it permitted to purchase** items **from him? Rav says:** It is prohibited **until the majority** of his possessions are **from his** own property, i.e., property that he obtained legally. **And Shmuel says:** It is permitted to purchase items from a known robber **even** if only **a minority** of his possessions are from **his** own property.


###### Bava Kamma 119a:5
[Bava Kamma 119a:5](https://torahapp.org/share/book/Bava%20Kamma/r/119a:5)

אוֹרִי לֵיהּ רַב יְהוּדָה לְאַדָּא דַּיָּילָא כְּדִבְרֵי הָאוֹמֵר אֲפִילּוּ מִיעוּט שֶׁלּוֹ.

**William Davidson Edition - English:**
The Gemara notes that **Rav Yehuda instructed Adda,** his **attendant, in accordance with the statement of the one who says:** It is permitted to purchase items from a known robber **even** if only **a minority** of his possessions are from **his** own property, i.e., in accordance with the opinion of Shmuel.


###### Bava Kamma 119a:6
[Bava Kamma 119a:6](https://torahapp.org/share/book/Bava%20Kamma/r/119a:6)

מָמוֹן מָסוֹר – רַב הוּנָא וְרַב יְהוּדָה; חַד אָמַר: מוּתָּר לְאַבְּדוֹ בַּיָּד, וְחַד אָמַר: אָסוּר לְאַבְּדוֹ בַּיָּד.

**William Davidson Edition - English:**
With regard to the **property** of **an informer,** i.e., one who informs gentiles of the whereabouts of another’s property, facilitating its theft or misuse, there is a dispute between **Rav Huna and Rav Yehuda. One says:** It is **permitted to physically destroy it, and one says:** It is **prohibited to physically destroy it.**


###### Bava Kamma 119a:7
[Bava Kamma 119a:7](https://torahapp.org/share/book/Bava%20Kamma/r/119a:7)

מַאן דְּאָמַר מוּתָּר לְאַבְּדוֹ בַּיָּד – לֹא יְהֵא מָמוֹנוֹ חָמוּר מִגּוּפוֹ. וּמַאן דְּאָמַר אָסוּר לְאַבְּדוֹ – דִּלְמָא הָוֵה לֵיהּ זַרְעָא מְעַלְּיָא, וּכְתִיב: ״יָכִין רָשָׁע וְצַדִּיק יִלְבַּשׁ״.

**William Davidson Edition - English:**
The Gemara elaborates: The rationale of **the one who says** that it is **permitted to physically destroy it** is that an informer’s **property should not be** subject to a more **stringent** *halakha* **than his body.** Since it is permitted to physically harm or even kill an informer, it would be unreasonable to prohibit the destruction of his property. **And** the rationale of **the one who says** that it is **prohibited to** physically **destroy it** is that **perhaps he will have good children, and it is written: The wicked may prepare it, but the just shall put it on** (see Job 27:17).


###### Bava Kamma 119a:8
[Bava Kamma 119a:8](https://torahapp.org/share/book/Bava%20Kamma/r/119a:8)

רַב חִסְדָּא הֲוָה לֵיהּ הָהוּא אֲרִיסָא, דַּהֲוָה תָּקֵיל וְיָהֵיב תָּקֵיל וְשָׁקֵיל. סַלְּקֵיהּ, קְרָא אַנַּפְשֵׁיהּ: ״וְצָפוּן לַצַּדִּיק חֵיל חוֹטֵא״.

**William Davidson Edition - English:**
The Gemara relates that **Rav Ḥisda had a certain sharecropper who would weigh** the field’s produce **and give** Rav Ḥisda his portion, and **weigh** the produce **and take** his own portion. Rav Ḥisda **dismissed him,** and **read** the following verse **about him:** “A good man leaves an inheritance to his children’s children; **and the wealth of the sinner is laid up for the righteous”** (Proverbs 13:22).


###### Bava Kamma 119a:9
[Bava Kamma 119a:9](https://torahapp.org/share/book/Bava%20Kamma/r/119a:9)

״כִּי מַה תִּקְוַת חָנֵף כִּי יִבְצָע, כִּי יֵשֶׁל אֱלוֹהַּ נַפְשׁוֹ״ – רַב הוּנָא וְרַב חִסְדָּא; חַד אָמַר: נַפְשׁוֹ דְּנִגְזָל, וְחַד אָמַר: נַפְשׁוֹ שֶׁל גַּזְלָן.

**William Davidson Edition - English:**
§ The Gemara examines various verses pertaining to robbers. **“For what is the hope of the godless, though he profits, when God takes away his soul?”** (Job 27:8). This verse is the subject of a dispute between **Rav Huna and Rav Ḥisda. One says** that the phrase “God takes away his soul” is referring to **the soul of the robbed, and one says** that it is referring to the **soul of the robber.**


###### Bava Kamma 119a:10
[Bava Kamma 119a:10](https://torahapp.org/share/book/Bava%20Kamma/r/119a:10)

מַאן דְּאָמַר נַפְשׁוֹ שֶׁל נִגְזָל – דִּכְתִיב: ״כֵּן אׇרְחוֹת כׇּל בֹּצֵעַ בָּצַע, אֶת נֶפֶשׁ בְּעָלָיו יִקָּח״. מַאן דְּאָמַר נַפְשׁוֹ שֶׁל גַּזְלָן – דִּכְתִיב: ״אַל תִּגְזׇל דַּל כִּי דַּל הוּא, וְאַל תְּדַכֵּא עָנִי בַשָּׁעַר. כִּי ה׳ יָרִיב רִיבָם, וְקָבַע אֶת קֹבְעֵיהֶם נָפֶשׁ״.

**William Davidson Edition - English:**
The Gemara elaborates: The rationale of **the one who says** that the verse is referring to **the soul of the robbed** is **as it is written: “So are the ways of every one that is greedy for profit; it takes away the life of the owner thereof”** (Proverbs 1:19), which teaches that one who robs another of his property is considered as one who robbed him of his soul. And the rationale of **the one who says** that it is referring to **the soul of the robber** is **as it is written: “Rob not the weak, because he is weak, neither crush the poor in the gate; for the Lord will plead their cause, and despoil of life those that despoil them”** (Proverbs 22:22–23).


###### Bava Kamma 119a:11
[Bava Kamma 119a:11](https://torahapp.org/share/book/Bava%20Kamma/r/119a:11)

וְאִידַּךְ נָמֵי, הָכְתִיב: ״נֶפֶשׁ בְּעָלָיו יִקָּח״! מַאי ״בְּעָלָיו״ – בְּעָלָיו דְּהַשְׁתָּא.

**William Davidson Edition - English:**
The Gemara questions each opinion: **And** according to **the other** opinion, i.e., the latter one, **isn’t it also written: “It takes away the life of the owner thereof,”** which indicates that the soul of the robbed is taken? The Gemara answers: **What** is the meaning of the phrase **“the owner thereof”?** It is referring to **its current owner,** i.e., the robber, who has acquired the stolen item.


###### Bava Kamma 119a:12
[Bava Kamma 119a:12](https://torahapp.org/share/book/Bava%20Kamma/r/119a:12)

וְאִידַּךְ נָמֵי, הָכְתִיב: ״וְקָבַע אֶת קֹבְעֵיהֶם נָפֶשׁ״! ״מָה טַעַם״ קָאָמַר – מָה טַעַם ״וְקָבַע אֶת קֹבְעֵיהֶם״? מִשּׁוּם דְּקָבְעִי נֶפֶשׁ.

**William Davidson Edition - English:**
**And** according to **the other** opinion, who said that the life of the robbed is taken, **isn’t it also written: “And despoil of life those that despoil them,”** which indicates that the soul of the robber is taken? The Gemara answers that the verse **is saying: What is the reason.** The verse teaches: **What is the reason** that God **will despoil** the life of **those who despoil them?** It is **because they despoiled the soul** of their victims.


###### Bava Kamma 119a:13
[Bava Kamma 119a:13](https://torahapp.org/share/book/Bava%20Kamma/r/119a:13)

אָמַר רַבִּי יוֹחָנָן: כׇּל הַגּוֹזֵל אֶת חֲבֵירוֹ שָׁוֶה פְּרוּטָה – כְּאִילּוּ נוֹטֵל נִשְׁמָתוֹ מִמֶּנּוּ, שֶׁנֶּאֱמַר: ״כֵּן אׇרְחוֹת כׇּל בּוֹצֵעַ בָּצַע, אֶת נֶפֶשׁ בְּעָלָיו יִקָּח״; וְאוֹמֵר: ״וְאָכַל קְצִירְךָ וְלַחְמֶךָ, בָּנֶיךָ וּבְנוֹתֶיךָ״.

**William Davidson Edition - English:**
**Rabbi Yoḥanan says: Anyone who robs another** of an item **worth one *peruta*** is considered **as though he takes his soul from him, as it is stated: “So are the ways of every one that is greedy for profit; it takes away the life of the owner thereof”** (Proverbs 1:19). **And it states: “And they shall consume your harvest, and your bread,** they shall consume **your sons and your daughters”** (Jeremiah 5:17). Since they will consume the harvest and bread, it is as though they consume one’s children as well because there will be no food to feed them.


###### Bava Kamma 119a:14
[Bava Kamma 119a:14](https://torahapp.org/share/book/Bava%20Kamma/r/119a:14)

וְאוֹמֵר: ״מֵחֲמַס בְּנֵי יְהוּדָה, אֲשֶׁר שָׁפְכוּ דָם נָקִי בְּאַרְצָם״; וְאוֹמֵר: ״אֶל שָׁאוּל וְאֶל בֵּית הַדָּמִים, עַל אֲשֶׁר הֵמִית אֶת הַגִּבְעֹנִים״.

**William Davidson Edition - English:**
**And it states:** “Egypt shall be a desolation, and Edom shall be a desolate wilderness, **for the extortion of the children of Judah, because they have shed innocent blood in their land”** (Joel 4:19). The verse here considers extortion like the shedding of innocent blood. **And it states** with regard to a famine: “And the Lord said: **It is for Saul, and for his bloody house, because he put to death the Gibeonites”** (II Samuel 21:1).


###### Bava Kamma 119a:15
[Bava Kamma 119a:15](https://torahapp.org/share/book/Bava%20Kamma/r/119a:15)

מַאי ״וְאוֹמֵר״? וְכִי תֵּימָא נֶפֶשׁ דִּידֵיהּ, אֲבָל נֶפֶשׁ בָּנָיו וּבְנוֹתָיו לָא – תָּא שְׁמַע: ״בְּשַׂר בָּנָיו וּבְנוֹתָיו״.

**William Davidson Edition - English:**
The Gemara asks: Since Rabbi Yoḥanan’s point was proven by the first verse, **what** was the purpose of adding each subsequent verse by saying: **And it states?** The Gemara answers: **And if you would say** that the robber takes only **his,** i.e., the victim’s, **life, but the lives of his sons and daughters** are **not** taken, **come** and **hear** the second verse, which mentions **the flesh of his sons and daughters.**


###### Bava Kamma 119a:16
[Bava Kamma 119a:16](https://torahapp.org/share/book/Bava%20Kamma/r/119a:16)

וְכִי תֵּימָא, הָנֵי מִילֵּי הֵיכָא דְּלָא יָהֵיב דְּמֵי, אֲבָל הֵיכָא דְּיָהֵיב דְּמֵי לָא – תָּא שְׁמַע: ״מֵחֲמַס בְּנֵי יְהוּדָה, אֲשֶׁר שָׁפְכוּ דָם נָקִי (בְּאַרְצְכֶם) [בְּאַרְצָם]״.

**William Davidson Edition - English:**
**And if you would say: This matter applies** only **where** the robber **does not give** his victim **compensation** for the stolen item, **but where he gave compensation** for the stolen item, it is **not** comparable to murder, **come** and **hear** the verse: **“For the extortion of the children of Judah, because they have shed innocent blood in their land.”** Extortion is referring to coercing someone to sell an item that he does not want to sell. It is a form of robbery, and the verse equates it with murder.


###### Bava Kamma 119a:17
[Bava Kamma 119a:17](https://torahapp.org/share/book/Bava%20Kamma/r/119a:17)

וְכִי תֵּימָא, הָנֵי מִילֵּי הֵיכָא דְּקָעָבֵיד בְּיָדַיִם, אֲבָל גְּרָמָא לָא – תָּא שְׁמַע: ״אֶל שָׁאוּל וְאֶל בֵּית הַדָּמִים, [עַל] אֲשֶׁר הֵמִית אֶת הַגִּבְעֹנִים״; וְכִי הֵיכָן מָצִינוּ שֶׁהָרַג שָׁאוּל אֶת הַגִּבְעוֹנִים? אֶלָּא מִתּוֹךְ שֶׁהָרַג נוֹב עִיר הַכֹּהֲנִים שֶׁהָיוּ מַסְפִּיקִין לָהֶן מַיִם וּמָזוֹן, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִילּוּ הֲרָגָן.

**William Davidson Edition - English:**
**And if you would say: This matter applies** only **where he committed** the robbery **by** direct **action, but** if he committed it through **indirect** action, the transgression is **not** as severe, **come** and **hear** the verse: **“It is for Saul, and for his bloody house, because he put to death the Gibeonites.” And where did we** ever **find that Saul killed the Gibeonites?** He did not do so. **Rather, due to** the fact that **he killed** the residents of **Nob, the city of the priests, who would provide** the Gibeonites with **water** (see I Samuel, chapter 22) **and food, the verse ascribes him** blame for their death **as though he** had **killed** the Gibeonites himself.


###### Bava Kamma 119a:18
[Bava Kamma 119a:18](https://torahapp.org/share/book/Bava%20Kamma/r/119a:18)

אֲבָל לוֹקְחִין מִן הַנָּשִׁים. תָּנוּ רַבָּנַן: לוֹקְחִין מִן הַנָּשִׁים כְּלֵי צֶמֶר בִּיהוּדָה וּכְלֵי פִשְׁתָּן בַּגָּלִיל, אֲבָל לֹא יֵינוֹת וּשְׁמָנִים וּסְלָתוֹת. וְלֹא מִן הָעֲבָדִים, וְלֹא מִן הַתִּינוֹקוֹת. אַבָּא שָׁאוּל אוֹמֵר: מוֹכֶרֶת אִשָּׁה בְּאַרְבָּעָה וַחֲמִשָּׁה דִּינָרִ[ין], כְּדֵי לַעֲשׂוֹת כִּפָּה לְרֹאשָׁהּ. וְכוּלָּן שֶׁאָמְרוּ לְהַטְמִין – אָסוּר.

**William Davidson Edition - English:**
§ The mishna teaches: **But one may purchase** specific goods **from women** in certain places. **The Sages taught** in a *baraita* (*Tosefta* 11:5): **One may purchase from women woolen goods in Judea, and linen goods in the Galilee, but not wines, oils, and flours,** as these are not usually sold by women and there is a concern that perhaps the women stole them from their husbands. **And no** items may be purchased **from slaves, or from children. Abba Shaul says: A woman may sell** items **for** up to **four and five dinars in order to make a cap [*kippa*] for her head,** as it is assumed that her husband allows her to sell these items in order to purchase additional articles of clothing. **And** with regard to **all** of **those** cases, **where they told** the buyer **to conceal** his purchase, it is **prohibited** to enter into the transaction.


###### Bava Kamma 119a:19
[Bava Kamma 119a:19](https://torahapp.org/share/book/Bava%20Kamma/r/119a:19)

גַּבָּאֵי צְדָקָה לוֹקְחִין מֵהֶן דָּבָר מוּעָט, אֲבָל לֹא דָּבָר מְרוּבֶּה.

**William Davidson Edition - English:**
**Charity collectors may take something** worth **a small** amount **from** women, **but not something** worth **a large** amount, as it is possible that they do not have permission to give away expensive items.


###### Bava Kamma 119a:20
[Bava Kamma 119a:20](https://torahapp.org/share/book/Bava%20Kamma/r/119a:20)

וְהַבַּדָּדִין – לוֹקְחִין מֵהֶן זֵתִים בְּמִידָּה, וְשֶׁמֶן בְּמִידָּה. אֲבָל לֹא זֵיתִים בְּמוּעָט וְשֶׁמֶן בְּמוּעָט. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: לוֹקְחִין מִנָּשִׁים זֵיתִים בְּמוּעָט בַּגָּלִיל הָעֶלְיוֹן, שֶׁפְּעָמִים אָדָם בּוֹשׁ לִמְכּוֹר עַל פֶּתַח בֵּיתוֹ, וְנוֹתֵן לְאִשְׁתּוֹ וּמוֹכֶרֶת.

**William Davidson Edition - English:**
**And** with regard to **olive pressers,** one **may purchase from them olives in** a substantial **measure, and oil in** a substantial **measure,** as there is no concern that they would steal such a large amount, **but not olives in a small** amount, **and** not **oil in a small** amount. **Rabban Shimon ben Gamliel says: One may purchase olives in small** amounts **from women in the Upper Galilee,** where olives are exceptionally expensive, **as at times, a person is embarrassed to sell** olives **at the entrance of his house, and** so **he gives** some olives **to his wife, and she sells** them. Since there is a reason to presume that the women have been given the right to sell the olives by their husbands, and it is unlikely that the women would sell them without permission, as even a small amount missing would be noticed due to their great value, it may be assumed that the olives are being sold with permission.


###### Bava Kamma 119a:21
[Bava Kamma 119a:21](https://torahapp.org/share/book/Bava%20Kamma/r/119a:21)

רָבִינָא אִיקְּלַע לְבֵי מָחוֹזָא, אֲתוֹ נְשֵׁי דְּבֵי מָחוֹזָא רְמוֹ קַמֵּיהּ כַּבְלֵי וְשֵׁירֵי, קַבֵּיל מִינַּיְיהוּ. אֲמַר לֵיהּ רַבָּה תּוֹסְפָאָה לְרָבִינָא, וְהָתַנְיָא: גַּבָּאֵי צְדָקָה מְקַבְּלִין מֵהֶן דָּבָר מוּעָט, אֲבָל לֹא דָּבָר מְרוּבֶּה! אֲמַר לֵיהּ: הָנֵי, לִבְנֵי מָחוֹזָא דָּבָר מוּעָט נִינְהוּ.

**William Davidson Edition - English:**
The Gemara relates: When **Ravina arrived at Bei Meḥoza, the women of Bei Meḥoza came and tossed chains and bracelets before him** so that he could distribute the jewelry as charity, and **he accepted** it **from them. Rabba Tosfa’a said to Ravina: But isn’t it taught** in the *baraita*: **Charity collectors may accept something** worth **a small** amount **from** women, **but not something** worth **a large** amount? How can you accept jewelry, which is worth a significant sum? Ravina **said to him: For the residents of Meḥoza, these** chains and bracelets **are** considered **something small,** and it is therefore permitted for me to accept them.


###### Bava Kamma 119a:22
[Bava Kamma 119a:22](https://torahapp.org/share/book/Bava%20Kamma/r/119a:22)

**מַתְנִי׳** מוֹכִין שֶׁהַכּוֹבֵס מוֹצִיא – הֲרֵי אֵלּוּ שֶׁלּוֹ, וְהַסּוֹרֵק מוֹצִיא – הֲרֵי אֵלּוּ שֶׁל בַּעַל הַבַּיִת. כּוֹבֵס נוֹטֵל שְׁלֹשָׁה חוּטִין – וְהֵן שֶׁלּוֹ, יָתֵר מִכֵּן – הֲרֵי אֵלּוּ שֶׁל בַּעַל הַבַּיִת. אִם הָיָה שָׁחוֹר עַל גַּבֵּי הַלָּבָן – נוֹטֵל אֶת הַכֹּל וְהֵן שֶׁלּוֹ.

**William Davidson Edition - English:**
**MISHNA:** **Strands** of wool **that the launderer removes** from the garment **belong to him,** as it can be assumed that the customer is uninterested in them, **but** strands that **the carder,** i.e., one who prepares wool for use as a textile, **removes belong to the customer,** as it is assumed that the customer would want them, since the carder often removes a significant number of strands. **A launderer takes three threads** that were inserted at the edge of a garment, **and they are his,** but with regard to **more** threads **than this, these** additional threads **belong to the customer. If** these **were black** threads **on a white** garment, **he takes all of them and they are his.** As the removal of the threads improves the appearance of the garment, the customer does not want them.


###### Bava Kamma 119a:23
[Bava Kamma 119a:23](https://torahapp.org/share/book/Bava%20Kamma/r/119a:23)

הַחַיָּיט שֶׁשִּׁיֵּיר אֶת הַחוּט כְּדֵי לִתְפּוֹר בּוֹ, וּמַטְלֵית שֶׁהִיא שָׁלֹשׁ עַל שָׁלֹשׁ – הֲרֵי אֵלּוּ שֶׁל בַּעַל הַבַּיִת. מָה שֶׁהֶחָרָשׁ מוֹצִיא בְּמַעֲצָד – הֲרֵי אֵלּוּ שֶׁלּוֹ, וּבְכַשִּׁיל – שֶׁל בַּעַל הַבַּיִת. וְאִם הָיָה עוֹשֶׂה אֵצֶל בַּעַל הַבַּיִת – אַף הַנְּסָרִים שֶׁל בַּעַל הַבַּיִת.

**William Davidson Edition - English:**
In the case of **a tailor who left** enough **thread** attached to the cloth that it could be used **in order to sew with it, or** if there was **a patch** of cloth **that is three** fingerbreadths **by three** fingerbreadths left from the cloth given to the tailor by the customer, **these** items **belong to the customer. That which a carpenter removes with an adze belongs to him,** because an adze removes only small shavings of wood, which the customer is uninterested in; **but** what he removes **with an ax [*uvakashil*] belongs to the customer. And if he was doing** his work **in** the domain of **the customer,** then **even the sawdust belongs to the customer.**


###### Bava Kamma 119a:24
[Bava Kamma 119a:24](https://torahapp.org/share/book/Bava%20Kamma/r/119a:24)

**גְּמָ׳** תָּנוּ רַבָּנַן: לוֹקְחִין מוֹכִין מִן הַכּוֹבֵס, מִפְּנֵי שֶׁהֵן שֶׁלּוֹ. הַכּוֹבֵס נוֹטֵל שְׁנֵי חוּטִין הָעֶלְיוֹנִים – וְהֵן שֶׁלּוֹ.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught** in a *baraita* (*Tosefta* 11:13): **One may purchase strands** of wool **from a launderer, because they are** assumed to be **his. A launderer may take the two upper threads** of a garment, **and they are his.**